‘The most potent force in the
religious life of the South African native has, perhaps, been the Scotch
Presbyterian Mission, which has always been educational in its character.

‘—Colquhoun’s’ The
Africander Land.’

‘Education is an atmosphere, a
discipline, and a

Iife.’—Matthew
Arnold.

‘The main point in education is to
get a relish of knowledge.

‘—Osler’s ‘AEquanimitas.’

‘He who is master of education is
able to change the face of the world.’

—Leibnilz.

Education without religion is the
world’s expedient for converting farthings into guineas by scouring.’—
The Rev. J. Murker.

STEWARTwas an enthusiastic
pioneer of native education. To have a hand in fashioning young lives, was
exceedingly attractive to him. He would not despair of teaching young
barbarians among whom education was unknown and despised, and who cared
only for their animal wants. Living in a transition period between the old
and the new, he adapted his methods to both, and of the new he might
justly have said, ‘Quorum pars magna fui.’

He had a sun-clear idea of his
educational aims. He was intensely practical. For cram and goose-quill
learning he never had any respect. The problem with him was how the whole
pupil could be trained for the whole of life, for God and man, for earth
and heaven. In an address to the Love-dale Literary Society he thus
defines the end of education. ‘What is this long, costly process to
produce as a result? This may be answered in one brief word—Action.
. . . A man is educated when he is fitted for the position he is intended
by the Providence of God to fill. . . . Any education which is not
practical in its character is of no real value to you at your present
stage of civilisation.’

His intense desire to serve Christ
and his fellows rescued him from that ‘malady of the ideal’ which has made
many cultured men martyrs of disgust, and spoiled them for the humble
tasks of daily life. It seemed to him worth his while to take the greatest
pains with the rudest pupils, and study all the details of school life. He
had received no training as a teacher, but enthusiasm and experience soon
made him an expert. He was a good teacher because he was a learner to the
very end, and took pains to give his pupils water from a running stream,
and not from a stagnant pool. He carefully examined all methods of
teaching, and he visited and sampled more than twenty educational
establishments in America among the Indians and freed negroes. The result
was that he ‘preferred the African material to work upon.’

John Knox Bokwe thus describes
Stewart’s aims:

‘He had a favourite maxim which he
oft repeated. "The receiving of education should not be of the nature of a
sponge which sucked everything for itself, but gave nothing out,
nor should it resemble a bottomless bucket
which kept nothing in." The sponge, he
explained, represented selfishness, the opposite of which was self-denial
and self-sacrifice. He was so fond of using these terms that his pupils
nicknamed them "the doctor’s jaw-breakers." To the native mind these ideas
were new, and caused much discussion in the dormitories.’

The education at Lovedale was
very liberal, for it ranged from the alphabet to theological classes.
The aim was to equip the boys and girls for every sphere of civilised
life. The programme embraced ‘the rudiments of education for all,
industrial training for the many, and a higher education for the talented
few.’ In 1905, I found at Lovedale twenty-five Europeans on the Staff,
among whom were four Masters of Arts, who represented the Universities of
Edinburgh, Cambridge, and Dublin. I said to the pupils that they had
better opportunities of education than I had had, and both Dr. Stewart and
Dr. Roberts made a similar statement regarding themselves. Many white
pupils have been educated at Lovedale, and not a few of them now occupy
very important posts in South Africa. The natives and the whites have the
same education within their reach. One could scarcely imagine a more
impressive proof of respect for the natives and faith in their elevation.
It is fitted to deliver them from their seif-despisings, and from the
despisings of the whites. I saw Stewart’s grandson in a class alongside of
Kafir boys.

The musical demonstrations of the
pupils are a surprise to the visitor. Some of the better-off pupils go to
Alice for lessons in music at their own cost, and some can play well on
the piano. Dudley Kidd heard one of the pupils playing his own musical
compositions on the piano. ‘They were,’ he adds, ‘quite up to the level of
our drawing-room songs. My race-prejudice certainly received a
well-merited rebuff by the experience.’ He admits that his severe
criticisms of the Mission Schools do not apply to Lovedale. Had he been as
prone to commend as to criticise, he might have said that all the methods
he advocates have been employed at Lovedale during the last forty years.
‘The African,’ Stewart writes, ‘is fond beyond measure of music, and seems
to have an instinctive knowledge of harmony, and an extraordinary power of
keeping time.’ The Ethiopians are apt to be smit with the love of sacred
song. Among them music is a potent means of civilisation, and even of
grace. ‘Music has great influence on those who have musical ears, and
often leads to conversion’ (Livingstone’s Last Journals, ii. 201).

In his estimate of the educational
power of music, Stewart agreed with Plato, who said, ‘The movement of
sound, so as to reach the soul for the education of it in virtue (we know
not how), we call music, under which the soul becomes gentle and pliable
as metal in the fire.’ ‘Next to theology, I place sacred music,’
wrote Luther; and in his day the people sang themselves into the Lutheran
doctrine.

Among missions, Lovedale was
distinguished by its Catholicity. The pupils were of all colours,
white and black, brown and yellow, with numberless intermediate hues. ‘The
education at Lovedale is open to Europeans,’ Stewart writes. ‘There is an
average of twenty-five or thirty who come from a distance and board in the
place. The education given is the attraction, as no difference is made in
the classes. All colours mingle freely there, as force

of brain rather than colour of skin
determines the position. The natives carry off their own share of the
prizes. The Europeans sit in the same dining-hall, but at different
tables, and they sleep in different dormitories. The objects gained by
thus mixing the two races are these:—The natives have the advantage of
contact with Europeans for the language and general competition. And many
of the Europeans, I might say nearly all, gain a lasting sympathy with the
natives and acquire an interest in missions. This is important, as
prejudices between missionaries and colonists are unhappily too strong in
some cases.

I only know of one lad, among more
than a thousand, who ever complained of having "Presbyterianism thrust
down his throat." To succeed in doing even that would have been a feat, as
it was extremely difficult to thrust or insinuate anything of a
satisfactory kind into his head.’

The visitor at Lovedale had many
proofs of this catholicity. In one of the senior classes the Principal
would say, ‘Will the boys from Rhodesia stand up?’ Two or three would
rise. He would then call up the boys from Bechuanaland, Fingoland,
Pondoland, Transvaal, Basutoland, Cape Colony, etc. When I was there, the
question was asked, ‘Are there any boys here who have not yet stood up?’
Two responded. ‘Where do you come from?’ ‘From Madagascar,’ was the reply.
Lovedale has had pupils from Lake Nyasa. King Lewanika sent two of his
sons to Lovedale (with their attendants) last year, and wished to send
also several of his young men, but there was no room for them. Cobden was
called ‘the international man’; Stewart was the international missionary.

Respect for women was one of the greatest lessons in the Institution.
Miss (now Dr.) Jane Waterston accompanied Stewart in 1867, as the first
lady Principal of the Girls’ Department. ‘One special point of value about
her work was that she succeeded in inspiring the girls with a spirit of
unselfishness and activity, and of attachment to the place and the
work.’ She began with ten girls. Last year there were two hundred and four
girls at Lovedale, and they paid in fees £1235.

Stewart thus describes his aims: ‘We
have not taken these young women from their smoky hovels to spoil them
with over-indulgence, or nurse them into fastidious dislike of their
future fates. In the matter of food they abide generally by the simplicity
of their native fare. . . . And as regards their training, we may fairly
believe that great good will come out of the establishment of this
training-school for young women. Cleanliness, industry, and application
are some of the lower ends of the Institution, and the more common virtues
which the inmates practise while they remain there, the training of their
hearts and the conversion of their souls to God, are the higher and real
aims of the place.’

Miss Waterston adds: ‘The aim with
which I started was not to turn out school-girls but women, and
with that aim in view I tried to give the Institution not so much the air
of a school as of a pleasant home. I reasoned after this manner, that
homes are what are wanted in Africa, and that the young women will
never be able to make homes unless they understand and see what a home is.
Another principle that I set out with was, that nothing was to be done for
the girls that they could do for themselves, and that there was to be as
little hired help as possible.’

The girls learn more quickly than
the boys, they work harder, do better work, and take more kindly to
civilised ways. The visitor can scarcely believe that they are of the same
race as their sisters at the Kraals.

The boys had ever before their eyes
a splendid object-lesson on the difference Christ has made in the position
of woman, and in man’s attitude to her. They daily saw girls who were as
carefully educated as themselves, and by cultured European ladies who
loved them and wished, in the spirit of Christ, to reinstate the native
woman on her equal throne with the man. The climate round the boys was
fitted to melt away their savage contempt for woman, as Arctic icebergs
floating south are dissolved in spring.

Many were the handmaids to education
created and employed at the Institution. The first Kafir newspaper was
printed there in 1871. The Christian Express, originally the Kafir
Express, was printed in English at Lovedale, and entirely by the pupils
under European supervision. It powerfully pled the cause of natives and of
missions. There was also another newspaper called The Lovedale News. The
Lovedale Literary Society was very popular, and a welcome relaxation from
school tasks. One of its aims was to create a healthy native public
opinion on all important questions. The addresses of Dr. Stewart as
President were great events among the pupils. They were carefully prepared
and usually published in the Christian Express. The senior students had a
Botanical class, and occasional Botanical excursions. They were taught
Chemistry, and a lecture on Electricity led to the establishment of a
Telegraph Office at Lovedale, which was entirely manipulated by natives.
They had also a good Library, Reading-room, and Book-store, a Missionary
Society, a Christian Association, a Temperance Society, and a Society of
Christian Endeavour.

The garden and grounds had also an
educative value for those who had come from the squalid surroundings of
the native beehive hut. It was Stewart’s hope that these would help to
train what he defined ‘the taste, or the imagination, or the sense of what
is called Beauty.’ The whole of Love-dale was meant to be an object-lesson
to the native, and a real contribution to his liberal education.

Speusippus, an old-world teacher,
had the walls of his school covered with pictures suggesting gladness.
Lovedale, within and without, was amply supplied with such pictures, most
of them living. The educative value of play was also fully recognised.

The Principal was a Teacher of
Teachers, and a Leader of Leaders. His enthusiasm gave
liveliness and persuasiveness to his ideas and instructions. Some thought
that his pupils were over-educated, petted, and spoiled. But they were
taught to do solid work, and many of them were trained to be pioneers of
civilisation, pastors, missionaries, evangelists, teachers, and Government
servants. All these were needed for the work among the natives, and the
demand has always been greater than the supply. If native Christians are
to be leaders of the people, they must have the best education they are
capable of. The Normal School has sent forth native teachers to all parts
of the land. The proportion of teachers trained at Lovedale may be from
one-half to two-thirds of the whole in South Africa.

It is admitted that education
usually makes the native very conceited. [‘I am the Zulu who converted
Bishop Colenso.’ The Kafirs describe a conceited scholar as ‘big in the
mouth,’ and the whites speak of this conceit as ‘educational measles.’
When Stewart was asked whether such training did not tend to beget
conceit, he replied, ‘We live in a dangerous world. We can give the
education, but not the guarantee.’ This rude uprising of unbalanced
manhood should not surprise us. The native cannot be hustled through
centuries of growth. Stewart most faithfully warned his students against
the dangers which beset them. He was always afraid that some of them might
improve the mind at the expense of the heart.] The first shallow draughts
of that spring intoxicate his brain, but drinking more deeply will by and
by sober him as it sobers ourselves. No education can at once add all
those subtle influences which are a priceless bequest from our centuries
of civilised life.

What was said of Jowett might have
been said of Stewart, ‘Once a man’s tutor, always his tutor.’ He captured
several of his pupils and held them as willing captives. He was their
standard of excellence, and in many respects they retained his impress as
the wax retains the impress of the seal. I have received well-written
letters from several of them, and in some cases I thought at the first
glance that they were old letters of Stewart’s.

The Discipline appears to visitors to be excellent. It is not that
enforced discipline which rouses the instinct of youthful contrariness and
rebellion, and secures only an outward and forced obedience. The ‘tawse’
and the sjambok are not permitted. The pupils have a court of their own at
which offenders are tried by their peers under European guidance, and
according to the rules of justice. Every year many applicants have to be
turned away, and the fear of expulsion is a powerful motive. The appeal is
made to their self-respect and gratitude. ‘Do you not know me?’ an
educated native said to Coillard.

Discipline thus becomes largely a
matter of self-government, and their behaviour compares very favourably
with that of our students at university functions. The pupils seem very
happy and contented, as well they may, and the place has an air of seeming
unconstraint.

Education at Lovedale approached
closely to Matthew Arnold’s ideal; it was ‘an atmosphere, a discipline,
and a life.’ The education there was largely atmospheric, and it entered
into every part of the pupil’s life. They lived every day in the climate
of a genial Christian humanity. Around them was the kindling influence of
their hero, the Founder, and his like-minded colleagues. The best truth
and culture had become flesh and blood in their teachers. The atmosphere
taught more than mere words could; and they received the highest truths by
genial infection and absorption. The soul of the teacher was in daily
contact with the soul of the pupil.

Stewart thus describes this
peculiarity of Lovedale: ‘Africans at first, and indeed at all stages,
learn, as we all do, by what they see as well as by what they hear.
Abstract truth, however comprehensive, does not tell on them. At first it
is little better to them than the higher mathematics to a child. But the
life and activity of the missionary agents tell wonderfully without much
formal speech. And the mission station should be to them an object-lesson
in order, progress, cleanliness, and industry as well as religious
teaching; and be also a place where they may be always sure of kind
treatment.’

The Principal had great patience
with the erring, and often exercised his prerogative of mercy in admitting
some applicants who could not comply with the rules, and preventing the
dismissal of others who had broken them. He hated putting away. He thus
secured two pupils—William Koyi and Shadrach Mgunana—who ultimately
volunteered for Livingstonia, and rendered very great services there.
Stewart’s generous kindness to the scholars, especially when sick, was one
reason why so many flocked to Lovedale, and why the discipline was so
good. To be reported to him for misconduct was considered a very great
disgrace. ‘I am a father,’ he sometimes said, ‘and I wish to treat these
children entrusted to me as I should like my own children to be treated if
they were under the care of strangers.’ No wonder that he had the faculty
of governing the young, and succeeded so thoroughly in gaining the
confidence and affection of all his pupils.

Lovedale has been widely accepted as
a model. It is Stewart’s judgment of the best method of civilising
and Christianising the native, and it is one of the greatest educational
missions in the world. Mackay of Uganda warmly commended it for adoption
at Uganda. ‘Lovedale and Blythswood in South Africa,’ he says, ‘I would
mention as types already successful in no ordinary degree.’ He pled for
the planting of a similar institution at Uganda, ‘which should train the
most capable youths from Mengo to Khartoum.’

Lovedale has found favour among
those most devoted to spiritual work. This was secured by Stewart’s zeal
and wisdom. He always made it perfectly plain that the chief end of the
Institution was to win souls to Christ. He says: ‘The opposition that once
existed to educational methods did some mischief. It distracted attention,
lessened the sympathies of many, and led others to believe that
non-missionary and half-secular methods were being adopted. On this one of
the presidents of Robert College stated: "These attacks, though not
without excuse, were undoubtedly a mistake, and put back missionary work
in the East a quarter of a century."

Scottish missions rather led the way
than followed, for Dr. Duff was the first in India to advocate this
educational method as an addition to the evangelistic.’

Stewart thus formulates his
missionary creed and confession: ‘We declare plainly that this Institute
exists to teach the natives of Africa the religion of Jesus Christ. We
care for books and tools, workshops and class-rooms and field-work, only
as means to open the mind and develop the character by discipline and
industry, and as aids not merely to the more ready acceptance of the
truths of the Bible, but to the practical exhibition of these truths in
daily life. We try to fit young men and women to become useful and
industrious citizens, and to become also missionaries of Christianity and
civilisation to other natives of Africa whom they may reach. We believe in
conversion, and regard that as the best and highest result of our work. We
believe in loyalty to Jesus Christ as the highest and the most inspiring
missionary belief. We often fall below it, but we always begin again. Not
all our work is fruitful or encouraging; it is occasionally, if not
frequently, disappointing. But we hold on, thankful to God for the
opportunity, and we leave the final results in His hands. We are
responsible for the performance of duty, not for results.’ Of industrial
training he says: ‘It will only do good, so long as the Gospel of Jesus
Christ is the life and soul of all the teaching given, the inspiration of
the entire effort, and is retained as the keystone of the arch to give
stability, permanence, and utility to the whole.’ Speaking elsewhere of
the essential aim of Lovedale, he says: ‘The conversion of the individual
soul to God is the result of highest value, is our greatest anxiety, and
is regarded as the aim most worthy of effort, and to which all other
efforts are properly and justifiably subordinate. We cannot say that, as
regards all who come to the place, this end is secured, but it is steadily
kept in view as that without which all others are necessarily temporary,
and comparatively limited and fruitless.’ And again: ‘The most clamant
necessity is a revived spiritual life. The presence of the spirit of God
among us, awakening for the first time from the deadness of the natural
state, or giving us that renewed quickening without which the work of
grace in all is ever apt to languish, this would give us a fresh start,
and be as the rain and dew of heaven on the parched earth. Could we but
see this influence to any considerable and undoubted extent, it would make
us thank God and take courage.’ Our statesmen are now telling us that our
troubles in India are due to an education which ‘sharpens the intellect
without forming the character,’ and that education without sobriety
readily becomes the handmaid of sedition. Stewart always declared that
education without religion—such is the education in the Government
Colleges in India— would produce bitter fruits. The Christian natives of
India and Africa have, almost to a man, been on the side of order and
peace when their heathen neighbours were in revolt.

As an educationalist, Stewart lived
thirty years before his time, and was a true prophet. The closing clause
in the programme he drew up in 1867 contained the germ of the idea of a
Native University. Thirty years ago he foretold such a growth of native
education as we now witness. At the General Missionary Conference in
London in 1878, he thus concluded his speec :— ‘The ultimate aim of
Lovedale, or that to which it might grow, has not yet been stated. That
aim is, that the place may become a Christian College, largely for
missionary purposes at first, but afterwards to expand into something
broader. The proposal has never been uttered before; it may as well be
uttered now in this Missionary Conference. It is this, that Lovedale or
some such place may gradually develop into a Native University— Christian
in its spirit, aims, and teaching. I wish it were possible to secure that
by some great united effort of the different missionary bodies labouring
in that country.

‘The relation of Christian education
to the general evangelisation of the world is utterly misunderstood by a
large portion of the Christian public at home, who are the staunch
supporters of missions. I do not say it is misunderstood by all, but by a
large number. We shall never educate a native ministry by merely selecting
a few for education. We shall never leave behind us Christian
churches—self-supporting, and able to aid in the further advance of
Christianity—if the bulk of their members is allowed to remain ignorant,
unintelligent, and poor. And without education this must be the result
even after a generation of missionary labour, in any part of Africa at
least. The relation of Christian education to the permanence of missionary
work is a problem requiring much consideration.’

Many of the white pupils of Lovedale
now occupy very influential positions, and have had a large share in the
government of the country, into which they have carried Lovedale ideas.
One of them, the Rev. James Scott of Impolweni, Natal, thus recalls his
student days:—‘ Though a master in different departments, it was in the
class-room that to me Dr. Stewart seemed to shine. The enthusiasm which he
could arouse was a revelation; I have never seen any approach to it
elsewhere. His treatment of his students was perfect. To him, no matter
how ignorant they were, they were gentlemen whose feelings and opinions
were worthy of due consideration. Speaking on any debateable subject, he
would state his own views clearly and then ask the students to express
theirs. He was never above being put right, and if he did not feel able to
answer a question, he would frankly say so, and at a later time would
refer to the matter. Well do I remember when he opened the Chemistry
class. The book we were to use was new to him, there having been a change
in the Chemical notation. "Gentlemen," he said, "the book is new to me as
well as to you. I dare say we will flounder through it together, and
understand it before we are done with it." Certainly the "floundering
through" opened up a new world to me, and put me in a position to look
forward to, and expect, the wonderful advances which that subject is now
making. . . . One of Dr. Stewart’s peculiarities was his delight to see
two or more men in earnest conversation or argument. "That is the way," he
would say, "to spread light. Free interchange of opinions is the finest
thing in the world, to bring out truth and make men tolerant."

H. C. Sloley, Esq., a Member of the
Native Affairs Commission and Resident Commissioner in Basutoland, writes
:—‘ For the past twenty-five years there have been a number of boys from
this Territory at Lovedale, availing themselves of the educational
advantages of that Institution. Some of these scholars are partly
supported by bursaries and grants from the Basutoland Government, and some
are entirely supported by their parents. There is an excellent native
training college for teachers in Basutoland, but to "go to Lovedale" has
for many years seemed to the Basuto the thing to be desired in the way of
education.

‘The consequence is that there are
in Basutoland a considerable number of young men who have been under Dr.
Stewart’s hands, who have always regarded him with respect and affection,
and by whom his memory will ever be cherished and venerated.’

Here is the testimony of Sir Godfrey
Lagden, formerly Commissioner for Native Affairs in Basutoland, and
Chairman of the Native Affairs Commission. He writes (April 2, 1908) :—‘ Many years before I became personally acquainted with Dr.
Stewart, I had learnt to honour and respect his name by reason of the fine
tribute paid to him and to his labours by many admiring friends of his,
both black and white, who were gratified to speak of him, and were always
anxious to do so. Subsequently I came into closer association with him
when we were arranging for some of our Basuto boys to go to the Institute,
and at intervals I visited Lovedale. The impressions upon my mind are,
that the broad and generous instincts of the late Dr. Stewart were
responsible in large measure for the formation of public opinion upon the
subject of native education, which made extraordinary advance during his
career at Lovedale. It was not only that many thousands of natives
received at his hands a practical training, but that the public was made
to feel that the training was sound, and that the results would be
beneficial to the community at large.

‘I had the opportunity of watching
the careers of many boys who went to Lovedale in a raw condition, and who,
after schooling there, turned out to be efficient workmen, intelligent
clerks, and above all, good reliable fellows. And they always spoke with
affectionate remembrance of Dr. Stewart.

‘I consider that the life, and
example, and work of Dr. Stewart in South Africa should be regarded as of
a monumental character.’

E. B. Sargant, Esq., formerly
Director of Education in the Transvaal, writes :—‘ The late Dr. Stewart
was one of the most uncommon and interesting personalities I have ever
met. The first and immediate impression was that of a man of real courtesy
and distinction, with the tastes of a scholar and a gentleman. In the
second place, I felt myself in the presence of an administrator with an
autocratic, somewhat imperious, habit of work. And finally, the impression
which pervaded and dominated all the earlier impressions was of one who
knew himself to be merely a servant, and whose one business in life it was
to discharge that service in the most complete and self-forgetful manner.

‘His attitude towards others and
their conceptions was no less interesting. He began by trying to ascertain
their real motives. If satisfied on this head, he next seemed anxious
about their degree of authority, their powers and status. Only in the
third place did he seek to ascertain individual ideas. In fact, one of the
earliest impressions he gave me was of an extraordinary impersonality in
regard to ideas. This I take to be due to two causes. In the first place,
he probably thought that ideas were mostly furnished to us from without,
and that in the fullest sense they were due to inspiration. In the second
place, all, or nearly all, the ideas in regard to native education which
possessed those of us who had become recently interested in the subject,
were already familiar to him, and his concern was chiefly as to the degree
of precedence which should be given to each.

‘His was a solitary, even a
hawk-like nature, swooping with almost inconceivable rapidity upon wilful
conceit or disingenuousness or intrigue, but quick to recognise
unavoidable ignorance, and such faults as were merely faults of education.
With these he dealt gently, as the teachers of men ever choose to deal. To
want of faith, and to the attribution of unworthy motives to others, he
showed himself an implacable judge.

‘The first impression he made upon
those who approached him was, therefore, probably not an impression of
gentleness, patience, and benevolent neutrality. His quick penetration of
motives, and dislike of all subterfuge, produced among the students, and
not only among the students, a feeling akin to awe. It was only by degrees
that one came to perceive that he recognised and valued every genuine
expression of feeling in others, and that then when he was once convinced
of the sincerity of motives, there was nothing more to fear. Those who
loved him most loved him so, because they had most experience of him.’

After the war Stewart was asked by
the Board of Education in London to supply an account of the systems of
education among the natives of South Africa. His statement was published
in the Blue Book of the Board.

By placing the great Headmaster of
Lovedale alongside of Dr. Arnold and Dr. Temple, the great Headmasters of
Rugby, the contrast will help us rightly to estimate his contribution to
the education of our race. He was a creator; they were administrators and
improvers: his pupils were savages; theirs were highly educated, to begin
with: he civilised the rudest; they civilised a little more those who were
already civilised: he was the creator and providence of his school, and
had to find all the money for it; they had very ample endowments: he had
many other exacting duties; they, while at Rugby, were only educators: he
taught most of the arts and crafts of civilised life; they were occupied
solely with academic studies.

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